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By Franco “Bifo” Berardi

“Bifo is a grasp of worldwide activism within the age of melancholy. His venture is knowing actual current capitalism. feel the melancholy of the insurrection, get pleasure from this magnificent ‘labor of the negative!’” —Geert Lovink, Dutch/Australian internet critic

“In this remarkable ebook the idea that of destiny, which supported the fashionable background of tradition, politics, and financial system, is revised, reverted, cancelled and eventually revived in a unconditionally unforeseen method. From Futurism to post-futurism, Bifo takes us on a trip via and past the century that depended on within the future.” —Christian Marazzi, writer of The Violence of economic Capitalism

The century-long obsession with the concept that of the longer term has, ultimately, come to an finish. starting with F. T. Marinetti's “Futurist Manifesto” and the global race towards a brand new and hugely mechanized society that outlined the “Century of Progress,” Italian media activist Franco “Bifo” Berardi strains the genesis of future-oriented concept in the course of the punk stream of the early ’70s and into the media revolution of the ’90s. Cyberculture, the final really utopian imaginative and prescient of the longer term, has resulted in a conflict, and left at the back of an ever-growing method of digital existence and genuine dying, of digital wisdom and real war.

The destiny, Bifo argues, has failed us. Our accountability now could be to make a decision what comes next.

Franco “Bifo” Berardi is an Italian critic and media activist. one of many founders of the infamous Radio Alice, a pirate radio station that turned the voice of the self sufficient adolescence flow of Bologna within the overdue Nineteen Seventies, Bifo is the writer of a number of works of idea, together with The Soul at Work, Precarious Rhapsody, and “The Post-Futurist Manifesto.”

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The ‘defects’ of the expanded form of value are threefold. Firstly, it never expresses the source of value, since it creates an endless series of equivalences; the series of comparisons could be extended without end. ‘The chain, of which each equation of value is a link, is liable at any moment to be lengthened by newly created commodities, which will provide the material for a fresh expression of value’ (157). By linking too many different kinds of commodities to each other, the chain might wrap around to close into a circle, like a snake swallowing its own tail.

Lastly, Crusoe does not fetishize his commodities, because he knows where their power came from: his own labour, which he has transferred, or objectified, into a useful object. The fetishism of commodities also did not exist in precapitalist societies like medieval Europe. This form of society did not have independent individuals like Crusoe, since everyone was caught up in relations of collective subordination and domination, serfs to lords, laity to the Church. Unlike the modern market, which makes producers and consumers anonymous to each other, early modern hierarchies were known and visible to all.

What these investors forget is that the house is also an object of exchange and can lose its price as easily as can stocks or bonds. For Marx, the belief that objects are more real than currency is nonsensical, because commodities also only have value as they are part of the circulation of money. The only relatively stable method for retaining value is through use-value, where commodities are used, rather than seen as a form for exchange. Capitalists, however, have got themselves too far in the mud to go back to a world of use-values.

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